sacrament, that is, a communion with the sacred.

          The reader will very soon realize that sacred  and 
     profane  are two modes of being in the world, two 
     existential situations assumed by man in the course of 
     his history. These modes of being in the world are not of 
     concern only to the history of religions or to sociology; 
     they are not the object only of historical, sociological, or 
     ethnological study. In the last analysis, the sacred  and 
     profane  modes of being depend upon the different 
     positions that man has conquered in the cosmos; hence 
     they are of concern both to the philosopher and to 
     anyone seeking to discover the possible dimensions of 
     human existence. (pp. 1­15)

     Any oral man is preferred by Eliade to the desacralized or